And so there was an end, if not of correspondence, yet of that friendship, which after all had always belonged rather to the spoken order than to the deep unspeakable. There was now cynical, hoarse-voiced contempt on the one side, and fierce, reverberating, shrill fury on the other. The spectacle and the sound are distressing to those who crave dignity and admission of the serious in the relations of men with one another, as well as some sense of the myriad indefinable relations which encompass us unawares, giving colour and perspective to our more definable bonds. One would rather that even in their estrangement there had been some grace and firmness and self-control, and that at least the long-cherished illusion had faded away worthily, as when one bids farewell to a friend whom a perverse will carries from us over unknown seas until a far day, and we know not if we shall see his face any more. It jars on us that the moon which has climbed into the night and moved like sound of music over heath and woodland, should finally set in a gray swamp amid the harsh croaking of amphibians. But the intimacy between Frederick and Voltaire had perhaps been always most like the theatre moon. We may know what strange admixture of distrust, contempt, and tormenting reminiscence, mingled with the admiration of these two men for one another’s genius, from the bitterness which occasionally springs up in the midst of their most graceful and amiable letters of a later date. For instance, this is Voltaire to Frederick; ‘You have already done me ill enough; you put me wrong for ever with the king of France; you made me lose my offices and pensions; you used me shamefully at Frankfort, me and an innocent woman who was dragged through the mud and thrown into gaol; and now, while honouring me with letters, you mar the sweetness of this consolation by bitter reproaches.... The greatest harm that your works have done, is in the excuse they have given to the enemies of philosophy throughout Europe to say, “These philosophers cannot live in peace, and they cannot live together. Here is a king who does not believe in Jesus Christ; he invites to his court a man who does not believe in Jesus Christ, and he uses him ill; there is no humanity in these pretended philosophers, and God punishes them by means of one another.” ... Your admirable and solid wisdom is spoiled by the unfortunate pleasure you have always had in seeing the humiliation of other men, and in saying and writing stinging things to them; a pleasure most unworthy of you, and all the more so as you are raised above them by your rank and by your unique talents.’[160] To which the king answers that he is fully aware how many faults he has, and what great faults they are, that he does not treat himself very gently, and that in dealing with himself he pardons nothing. As for Voltaire’s conduct, it would not have been endured by any other philosopher. ‘If you had not